“A woman's muffler, or
veil with which she covers her head and the
lower part of her face, leaving exposed only the eyes and part or whole
of the nose, such is the خمارworn in the present day: a kind of veil which in Turkish is
called يشمق; a woman's
head-covering.”

جلباب; (S, A, Mgb, Msb, K, &c.)
and جلباب; (K;) the latter
mentioned ms an ex. of form by Sb, and thought by Seer to be syn. with
the former, but not explained by any one except the author of the K;
masc. and fem.; (TA;) A [woman's outer wrapping garment called]ملحفة: (S:) or this is its
primary signification; but it is metaphorically applied to other
kinds of garments: (El-Khafajee, TA:) or a shirt, (K, TA,) absolutely: or one that envelopes the whole body; (TA:)
and a wide garment for a woman, less than the ملحفة: or one with
which a woman covers over her other garments, like the ملحفة: or the [kind of
head-covering called]خمار:
(K :) so in the M: (TA:) or a garment wider thanthe خمار., but
less than the رداء, (Mgh, L, Msb,) i with which
a woman covers her head and bosom:(L:) or a garment shorter, but wider, than the خمار; the same as the
مقنعة (En.Nadr,TA:)ora woman's
head-covering: (TA:) or the [kind of wrapper called]ٳزار
: (1Aar, TA:) or a garment with
which the person is entirely enveloped, so that not even a hand is left
exposed, (Har p. 102, and TA,) of the kind
calledملاءة , worn
by a woman: (TA:) or a garment, or otherthing, that one use as acovering:
(IF, Msb:) pI. جلابيب(S, Mgh, Msb.)
[3]

O wives of the Prophet! you are not like any other of
the women if you fear (Allah)/are righteous; so
(if you are righteous)be not soft in (your) speech lest he in
whose heart is a disease yearn (for you); and speak appropriate speech.

(33:32)

Do not speak softly and in a manner that may
attract a man. This is the second level of modesty which grows from
the first above.

This is not only directed at the wives of the
prophet as: -

That restriction is not made, consider for example that the
prophet was allowed to marry more than 4 women, Allah then
explicitly made the restriction that this was only for the
prophet (33:50)

The wives of the prophet are the ‘mothers’ of the believers
(33:6), and they are believers, so why should women not follow
their example as commanded by Allah?

The Qur’an Guides to the right way (2:185, 17:9) and it is a
guidance to the righteous (2:2) in all that it says, unless
Allah makes the exception.

As an example: - Does (5:32) only apply to the Jews? It was
stated to them, and not to us. So…

One is required to give good logical and consistent reasons, not
just assertion against this.

The warning in this ayah is to tell the wives of the prophets
that they should not speak softly/meekly (as a result of being
righteous) in case they are desired by someone in whose heart is
a disease, so for people who say that this applies only to the
wives of the prophet, does it mean that it is ok for other women
to speak softly and have men in whose heart is a disease
-desire/yearn for- them?

Consider, Allah commands that we protect our modesty, that
we lower our gaze, that woman
cover their beauty, but allows women to speak in
a manner which would allure men?

The above logic on the acceptance of the directive of (33:32) and
more applies to (33:33).

And tell
the believing women to lower their gaze and (thus) guard their chastity,
and not to make apparent (i.e., hide) their beauty (or those parts which
contribute to her beauty) (zinah) except what (normally) becomes
apparent thereof and todraw their
head-coverings over their bosoms.

And [also tell them]
not to reveal their

beauty save to their husbands or their
fathers or their husbands' fathers, or their sons or their husbands'
sons, or their brothers or their brothers' sons or their sisters' sons,
or their womenfolk, or their servants, or male attendants who have no
physical desire, or (pre-puberty) children as yet unaware of women's
nakedness. And let them not stamp their feet so
as to draw attention to what they hide of their beauty. And turn
unto God, O believers (both men and women), in order that you may
prosper

(24:31)

For women: - Do not stare/look at the opposite sex; this is the
third level of modesty which grows from the first.

Women must not display their beauty (or those parts which contribute
to their beauty), except what either normally is apparent or what
would need to be apparent. A little thought would indicate the
following: -

It’s clear that something is considered to be apparent, at least
potentially or normally. Either due to awkwardness or
necessity. For example: -

Covering all the face can make eating and drinking outside
difficult.

In hot environments it could make the face very
uncomfortable.

It could impair vision and hence make walking dangerous.

The head covering would
at least cover the head region in and around the hair area.

(This is a MAN's
CHAUVINISTIC, PERSONAL, SUBJECTIVE INTERPRETATION)

Women are told to use their head coverings to cover over their
bosoms.

(The Author of this article has not
explained the reasons (Asbab un-Nuzool) for the Qur'anic command to
cover their bosoms.)

This would imply that it is now covering the head and the sides
of the face and has its end wrapped around her neck so that the
ends of the veil cover her bosoms.

(This is the Author'sMALE CHAUVINISTIC, PERSONAL, SUBJECTIVE
INTERPRETATION. THIS IS NOT IN THE QUR'AN.)

Its clear that understanding it in this manner is acceptable
Qur’anically, especially considering: -

(The Author of this Article is justifying
his personal, subjective interpretation using the word "Qur'anically")

24:30, telling men to reduce their gaze, implying that
something was exposed. And this is most logically/likely
the face or some part thereof.

The fact that Allah makes clear that some of the woman’s
beauty may/will be exposed (24:31).

(The Author of this Article has failed
to explain what beauty a woman can show to her family members and what
beauty a woman should not show to non-family members. What is the
meaning of "that a woman should not show her beauty to…"or male
attendants who have no physical desire, or (pre-puberty) children as yet
unaware of women's nakedness" which is in the Qur'an 24:31 )

They must draw their HEAD COVERINGS around and over
their bosoms.

It is disingenuous and illogical to say that they must/can
remove their head coverings to cover their bosoms because: -

(This is the personal subjective opinion of
the author of this article)

There is no need to do so in order to fulfill the command.

The hair of a woman is a part of her beauty, of what makes
her attractive. So it must be covered.

(This is the personal, subjective opinion
of the author of this article. This is not there in the Qur'an)

It’s like saying (within the context of modesty) “I was told to
cover my naval with my top… so I took off my top and wrapped it
around my belly”… Illogical. But this is the position of the
liberal Muslim, they say (by analogy), well Allah only said to
cover the naval, so covering anything else must be a cultural
thing that we can choose to do or not do.

(This is like comparing Apples to Oranges (
no to Cactus Fruit). This is lopsided Logic. A woman's breast is a
private part, whereas the hair of a woman is not a private part. The
hair of a woman is not defined as Zeenath or beauty in the Qur'an. Why
the Awrah of a man is between the naval and the knee? Is a man allowed
to show his naval?).

To say that you are not told to
cover your head is also disingenuous, because if you are told to
cover your bosoms with your head covering (within
the context of modesty), it is taken for granted that
you are covering your head, so there is no need to explicitly
state it.

(This is the personal subjective opinion of
the author of this article)

The Qur’an makes the practice of the headscarf covering the head
and the bosoms into a rule.

(This is the personal subjective opinion of
the author of this article)

Consider: -

Allah nowhere explicitly says that a woman’s back must be
covered by clothing.

Allah nowhere says that ¾ of a woman’s leg cannot be exposed

Etc…

But they are unambiguously implied by the command to hide a
woman’s beauty (and what contributes to it) and by the command
to cover themselves with a Jilbab and to use the Khimar to
(also) cover their bosom. So the argument that the head is not
mentioned explicitly (within the context of covering beauty and
the mention of the khimar (head cover)) is merely a biased
tactic to avoid wearing the head cover.

(The Qur'an explicitly states to cover the
bosom with the Khimar, for a very good reason and does not say to keep
the Khimar on the head)

Women can show part of their beauty to the list mentioned

But they must hide their nakedness and not stamp their feet to
expose what they hide of their beauty.

That is, when a woman stamps her feet, her breasts will
shake as may her bottom/hips…

O
Prophet! Tell your wives and your daughters
and the women of the believers to

bring down/lower over their bodies of their
cloaks/gowns (Jalabeebihinna,
Jalabeeb being the plural of Jilbab). That is better for
being recognized and not being
annoyed/harmed. God is ever forgiving, merciful.

(33:59)

(The author of this
article, has failed to explain the meaning of the Qur'anic words "…
being recognized and not being annoyed/harmed" ). THERE IS A REASON WHY
THIS AYAH WAS REVEALED. Visit
www.irfi.org

Women are to cover themselves with a Jilbab,
which is a large garment/cloak that can cover the clothes beneath.

This is to make the woman recognizable as
a Muslim woman

(What happens if a woman is
not recognized as a Muslim woman?)

And this will be across time and cultures, so
the argument that women will dress according to times or in a
manner suitable to the times is false.

This is the command of Allah not a
culturally variable tradition.

And to help decrease the chance of her
being annoyed/hurt. Annoyed why? Obviously due to the men who
would desire them if they saw the beauty of the women. Feminists
may not like accepting this reality, but that is their problem.

( This is the personal,
subjective, male chauvinistic opinion of the author of this article
and he does not know the reason why this Ayah was revealed or Asbab
un-Nuzool). Visit the website
www.irfi.org

...
The elderly women who have no desire to get married
commit nothing wrong by laying aside
their(outer) garments without making a show/display of
their beauty (or those parts which contribute to her beauty) (zinah).
And to refrain from this is better for them.
Allah is hearer, knower

(24:60)

This would imply that the elderly/postmenstrual
woman can take off her Jilbab (the large outer covering), as long as her
remaining clothes do not -show off/make a display of- her beauty (or those parts which contribute to
her beauty).
مُتَبَرِّجَاتٍhere meaning making a
display or show as opposed to
يُبْدِينَand
ظَهَرَin (24:31) which means what is
apparent or allowing to appear. If we did not understand it in this way
(i.e., no Jilbab/outer covering), then it would imply that Allah is
saying older women can take off their normal clothes in a way that
somehow does not show off their nakedness… Absurd.

(The author of this
article did not explain what is the meaning of beauty in 24:60)

And reside in/associate with your houses and
do not -display/make a show of- yourselves like
the displaying of the ignorance of former times; and keep up
prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah
only desires to keep away the uncleanness from you O people of the House
and to purify you a (thorough) purifying. (33:33)

Married women should have as their primary social
focus the home.

This has support in the Qur’anic conception
of the husband and wife dynamic.

The reason this verse is applicable was
stated briefly in the discussion of (33:32)

They should not make themselves up to look good
or to display themselves when they go out.

O you who believe! do not enter the houses of the
Prophet unless permission is given to you for a meal, not waiting for
its cooking being finished-- but when you are invited, enter, and when
you have taken the food, then disperse-- without seeking to remain for
conversation; surely this gives the Prophet trouble, but he forbears
from you, and Allah does not forbear from the truth.
And when you ask of them (the prophet’s wives)
any goods, ask of them from behind a partition/barrier (hijab);
this is purer for your hearts and (for) their hearts; and it does
not behove you that you should give trouble to the Messenger of Allah,
nor that you should marry his wives after him ever; surely this is
grievous in the sight of Allah.

(33:53)

As can be seen, Hijab (حجاب)
is here used as a screen and barrier (as it usually is in the Qur’an).
So if anything, the usage of this word with regard to the head covering
is a cultural innovation in Islam, but not the concept of covering the
head.

(IRFI
AGREES 100 PER CENT ON THIS POINT WITH THE AUTHOR OF THIS ARTICLE)

Conclusion: -

The two main conclusions are: -

The covering of the beauty of a woman, and all
that contributes to it, is mandated in the Qur’an. Specifically: -

Headcover wrapped over the bosoms is mandated
in the Qur’an.

The wearing of a Jilbab which will cover the
body/clothes is mandated in the Qur’an.

In short the covering of the whole body
except for what would normally appear, like the face (which
according to the rules of modesty and not making a show of
beauty, should not have make up).

Claims of Hijab (as a head dress) being a
cultural creation in Islam are true only in the sense of head
covering being called hijab, but not in the sense of the covering of
the head in itself.

(This is the personal subjective opinion of
the author of this article)

Those who would try to say that
hijab is not mandated in the Qur’an and so women do not need to wear it
(i.e., leave their heads uncovered) are playing with words and they are
working with impure intensions and flawed logic.

Its primary signification when
referring to a woman(as found in the
Qur’anic context) is without any doubt, the veil.

[2] Many liberal Muslims try to say that as a
khimar can mean various things (refer to
endnote 1 above), like a cover or anything which covers,
and so they say that we should not limit it to just the meaning
of veil. Hence, they say, unless we take a backward cultural
interpretation of khimar, we have no reason to interpret it as a
head covering. My answer to this is: the
correct understanding must be derived from the context in which
the word is, in this case the ayah and the Qur’an as a whole.
The ayah context is something that the women would have with
them, that can be drawn over their breasts, which has a
predominant meaning of headscarf/ veil. The Qur’an and ayah
context is of modesty and concealing the beauty of a woman. We
must note also that when we look up the word khimar (خمار)
in the classical dictionaries, the most obvious and foremost
meaning is that of the veil/headscarf.

To say that Khimar
(خمار)
means table cloth or some random sheet is illogical within the
language/ayah/Qur’an context above (why would women be carrying
around random covers?). To say that the khimar is mentioned
only as a cultural fashion with no religious significance
ignores the -modesty/hiding what contributes to beauty- context
as well as unnecessarily ignores the establishment of a
normative practice of 1) Maintaining and using the veil and 2)
Covering the breasts with it(‘s ends). Consider, instead of
Allah telling the women to pull their cloaks or dresses over
their breasts (i.e., hide their cleavage), hence leaving them
free to wear or not wear a veil, Allah tells them to use THEIR
veils to cover their breasts/cleavage (which within the
liberalist context would just be an extra unnecessary bit of
clothing). This has a dual function 1) It clarified for the
women (Some? All?) who wore it at that time with the cleavage
exposed (according their culture (Ibn Kathir)) to wrap it around
so that they covered the cleavage and it clarified for all later
generations that the veil should be put on the head and wrapped
around below the neck to cover the breasts.

[3]Jilbab can also refer
to veil/headscarf that covers the chest (Lisan Al Arab), but
Allah uses the word khimar for this meaning (a woman’s veil
being the predominant meaning for khimar) and the word jilbab
for the gown worn over the woman and some clothes she may have
below it, which Allah tells women to draw down/lower (the Jibab)
on their bodies (them selves) as opposed to they breasts in the
verse referring to the khimar.

Editorial Comments:

The
words in this article which are highlighted in Blue colour are
done by the Managing Editor of IRFI and his comments are posted
in Blue color in parenthesis. Readers are encouraged to read 55
articles posted on the topic of Hijab to get a balanced view at
our website
www.irfi.org